15- O people of the Book! Our messenger has come to you
to proclaim for you many things you have concealed in the
Book, while passing over much. A light and a perspicacious
Book has come to you.
5-The Feast, 15
The Quran claims that the Jews and Christians have used every
endeavor to hide or suppress many data. Some of these are related to
the tidings of the arrival of Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم . In this section of our book
we shall dwell on passages that have likely been suppressed.
The three monotheistic religions have addressed mankind, bringing
almost the same message, with a few reservations that are particularly
related to rituals. That God is one and man should adore only one
God, the Omnipotent and Omniscient, are common to all the three
religions. The Day of Judgment is another common feature.
Protection of human life and of the right of possession, sharing one’s
riches with the poor, seeking peace and justice, praise of God on every
occasion, giving thanks to God and praying are some other points
shared by these three religions. As time went by, the clergy and their
ignorant followers corrupted the original tenets of the creed. The
Quran makes allusions to these men who corrupted the originality of
the religion in the garb of religious devotees (See: 2-The Cow, 75; 5-
The Feast, 13; 9- Repentance, 31-34). This issue is outside the scope
of the present work and will be the subject matter of another publication. To misconstrue meanings, to idolize and deify prophets or religious men, and to make interpolations in the scriptures have been the
salient points of this trend. Once the bigots of all the three religions
are disposed of, mankind will understand better that the messages of
all of them are the same. This is, however, beyond the scope of the
present book.
The Torah, the first Book of the three monotheistic religions, predicts the advent of Jesus AlahisSalam and Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم. The gospels bear witness to
Moses and make allusions to Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم, while the Quran, being the
last Book sent, confirms both Books that preceded it. The miraculous
predictions in the Quran are valid evidence that confirm the other
Books. (However, we must take due note of the fact that the Old
Testament and the New Testament may have been affected by interpolations in the course of time, although many of their fundamental
messages remain the same.)
I intend to examine the indication related to the advent of
Hazrat Muhammad صلى-الله-عليه-و-آله-وسلم . What many Christians are apprehensive about is the discrediting of the concept of the Trinity and the belief that Jesus is
merely a Prophet. If one accedes to the fact that the gospels predicted the advent of Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم, the extolment of Jesus to the point of
deification will automatically cease. The signs in the gospels heralding
the advent of Hazrat  Muhammadصلى-الله-عليه-و-آله-وسلم have been hushed up. The church will continue to stick to its age-old creeds in order to be able to wield its
ongoing authority and maintain its very existence. We must remember that Jesus spoke Aramaic. The oldest versions of the gospels are in
ancient Greek and Latin. Some interpolations may have taken place
during the translation into those languages.
61- And when Jesus of Mary said, “O children of Israel! I
am God’s messenger to you, confirming the Torah before
me and giving glad tidings of a messenger to come after me
whose name is praised (ahmad).”
61-The Column, 6
The Quran says that Christ gave glad tidings of the advent of
Hazrat Muhammad صلى-الله-عليه-و-آله-وسلم. Those who failed to directly recognize such an expression in the Gospels – based on the Quran’s statement that the believers in the Bible had concealed their religion – thought that the
Christians had obliterated the relevant verses in the gospels. This may
have been true for some of the verses. Some researchers have concluded that some of the meanings have been misconstrued and that
the said tidings in the Quran still existed in the Gospels.
The Quran mentions the adjective “ahmad” (meaning being more
praised). As a matter of fact the names Ahmad and Hazrat  Muhammadصلى-الله-عليه-و-آله-وسلم stem
from the same root. Some are of the idea that “Ahmad” was a proper
noun. In our opinion, its literal sense should prevail here. For the name
Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم is mentioned in four different places in the Quran: (See, 3-
The Family of Imran, 144; 33-The Parties, 40; 47-Muhammad, 2; 48-
Victory, 29). This is our opinion. However, nothing would change if
“Ahmad” were to be taken for a proper name. Both have some meaning and are derived from the same root, viz. H-M-D.
Let us take a look at the prediction of the Prophet in the Gospel
according to John. Jesus’ last words, exchanged with his disciples
before he was arrested and taken away at the conclusion of the Last
Supper, are recorded only in the Gospel according to John. The other
three Gospels do not mention them (ascribed respectively to Matthew,
Mark, and Luke). How should we explain, then, the absence of his conversations with his disciples in the three other gospels? Can it be that
they existed once in the other gospels, but were omitted afterward?
15- If you love me, you will keep my commandments.
16- And I will ask the Father, and he will give you another
Helper (Paraclete) to be with you forever.
John 14, 15-16
26- But the Helper (Paraclete), the Holy Spirit whom the
Father will send in my name, he will teach you all things and
bring to your remembrance all that I have said to you.
John 14, 26
7- Nevertheless, I tell you the truth; it is to your advantage that
I go away, for if I don’t go away, the Helper (Paraclete) will
not come to you. But if I go, I will send him to you.
8- And when he comes, he will convince the world concerning
sin and righteousness and judgment.
John 16, 7-8
13- When the Spirit of truth comes, he will guide you into all
the truth, for he will not speak on his own authority, but what-
ever he hears he will speak, and he will declare to you the things
that are to come.
14- He will glorify me, for he will take what is mine and
declare it to you.
John 16, 13-14
Christians claim that by “Paraclete” is meant Gabriel. On the other
hand, Prof. Maurice Bucaille, who censures the interpretation of the
word “Paraclete” mentioned in the gospels as the Holy Spirit (Gabriel),
gives the following account based on the etymology of this Greek word,
pointing to its meaning: “The teaching of mankind referred to here is in
no way restricted to the inspiration provided by the Holy Spirit (Gabriel).
Due to its intrinsic meaning in the Greek that denotes spreading of knowledge, it has a concrete connotation. The Greek verbs ‘akouo’ and ‘laleo’
refer to concrete acts which can only be related to a being endowed with the
sense of hearing and speech. Therefore, attribution of such acts to Gabriel
is preposterous. The logical conclusion is that the reference in John’s Gospel
must be to a man endowed with the sense of hearing and talking, like Jesus
Christ. The Greek text categorically requires these faculties. It follows from
this that Jesus Christ had predicted that God would send after him another man who would bear God’s commandments and messages, to be transmitted to mankind like the mission of a prophet. The words in some of the
present texts referring to the Holy Spirit are interpolated. The objective was
to alter the meaning of a text in which the advent of a new prophet was
19. Now this is the testimony of John, when the Jews sent priests
and Levies from Jerusalem to ask him, “Who are you?”
20. He confessed, and did not deny, but confessed “I am not the
21. And they asked him “What then? Are you Elijah?” He said,
“I am not.” “Are you the Prophet?” And he answered: “No.”
John 1, 19-21
Three questions are asked to John the Baptist to which he gives negative answers:
1) Are you Christ? 2) Are you Elijah? 3) Are you the Prophet?
In the Gospel according to John, John the Baptist explicitly states
that he is not Elijah. Three different people are mentioned: 1) Jesus;
2) Elijah; 3) The Prophet. We know that John the Baptist was contemporary to Jesus. The Gospel says that Elijah had come and suffered
in man’s hands (Matthew, 17, 12).
Who was “the Prophet” then? Men had been waiting for the advent
of the Prophet mentioned in the Old Testament (Deuteronomy18, 18;
we have already examined this in the previous chapter). It is clear, then,
that “the Prophet” is a person other than Jesus. Who was, then, “the
Prophet” who had not come yet during the time of Jesus and carried
the messages of God to the people? We think that there is no other person than Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم who fulfilled this mission after Jesus.
15- Beware of false prophets, who come to you in sheep’s clothing,
but inwardly they are ravenous wolves.
16- You will recognize them by their fruits. Are grapes gath￾ered from thornbushes or figs from thistles?
17- So every healthy tree bears good fruit, but the diseased tree
bears bad fruit.
18- A healthy tree cannot bear bad fruit, nor can a diseased
tree bear good fruit.
19- Every tree that does not bear good fruit is cut down and
thrown into the fire.
20- Thus you will recognize them by their fruits.
Matthew 7, 15-20
Nowhere in any of the gospels does it say that no other Prophet
will come. The following criterion is given in the gospel: Examine the
fruit and distinguish between the one who speaks the truth and the
one who is a liar. If no other prophet had been predicted to come
after Jesus Christ, he might have said: Whoever comes after me claiming to be a prophet, he is a liar. The method that Jesus suggested to
distinguish between the true and the false prophets is a sufficient
proof of the advent of a prophet after Jesus. This fact should constitute an acceptable evidence for Christians. Someone who came after
Jesus, who believed in one God, who put his trust in God, who loved
Him and was instrumental in establishing societies that had gotten rid
of their idols, could not be any person other than Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم.
Despite all these signs in the Old Testament and the New
Testament, rabbis and the Christian clergy have vied with one another to hush them up; the viewpoints of the Catholic and Orthodox
churches, the Pope in Rome and the archbishops, whose names are
not mentioned in any one of the Gospels, seem to be more authoritative than the Scriptures for the majority of the Christian population.
Neither in the Old Testament nor in the New Testament is there anything to suggest the validity of the dogma of the Trinity. The idea of
the trinity is a forced argument. The authority of the Church has overruled the authority of the gospels. The Trinity has become the sine
qua non of Christianity. Had the dogma of Trinity been so important,
shouldn’t it be explained over and over again by God’s messengers
and prophets in the Old Testament, or at least in the gospels of the
New Testament? Christians confirm the Old Testament as an authority. How is it that the Holy Spirit (Gabriel), indicated to be one of the
three, is not mentioned as such in the Old Testament? Why is there
no mention in the Old Testament of the advent of the Son of God or
the transfiguration of God? If this were so important why do we not
encounter it anywhere in the Old Testament, which is the revelation
of God?
The problem of God the Father and God the Son was the consequence of an interpretation made by the Church. God in the contemporary Gospels is referred to as the “Father” of all men and his believers, his sons. The words “Father” and “Son” are but similes, as an
impartial reader may readily see:
So that you may be the sons of your Father who is in the heaven.
Matthew 5, 45.
Our guess is that an expression that the persons referred to in the
Aramaic language as the God and Lord of all people was rendered into
Greek as “Father” and the expression that referred to “a cherished
servant” was rendered as “Son.” The source of this distorted translation must have been the men clothed in religious garb. As we have no
Aramaic version in hand, we cannot prove this argument. However,
the way these words are used in the Gospels supports our point of
view. The religious authority that silenced all arguments against it
during the Nicene Ecumenical Council laid down the concept of the
Trinity. Before concluding, I would like to quote two more verses
from the Quran.
31- They take their anchorites, their priests and the Christ,
son of Mary, as Lords instead of God. Yet they were all
commanded to worship only one God. There is no god
except He. Glory to Him, from having the partners they
9-Repentance, 31
46- Do not argue with the people of the Book, except in the
nicest manner -unless they transgress- and say, “We believe
what has been sent down to us, and we believe what has
been sent down to you. Our God and your God is one and
the same. And to Him we submit.”
29-The Spider, 46

Chapter 27 on the words that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam uttered before and after eating

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The du’aas that Sayyidina Rasulullah Sallallahu ‘Alayhi Wasalialam recited before and after meals are mentioned in this chapter. Imaam Tirmidhi has mentioned seven ahaadith here.

(179) Hadith Number 1.
Abu Ayyub Ansaari Radiyallahu’Anhu reports: “We were once present in the assembly of Rasulullah Sallallahu ‘Alayhi Wasallam. Food was brought to him. 1 did not observe any food that had so much barakah at the beginning and at the end of which there was no barakah left in the food. We therefore asked Rasulullah Sallallahu ‘Alayhi Wasallam reason?. He replied: ‘In the beginning we all recited ‘Bismillah’ before we began eating. Then someone in the end joined us, and did not recite ”Bismillah’. The shayiaan ate with him”‘.

According to the majority of the ‘ulama, by the word ‘Sh’aytaan eating the actual meaning is intended. It is not impossible for the shaytaan to eat and drink. In this hadith only Bismillah is mentioned, therefore the ‘ulama say, if one only recites Bisrnillah before eating, it will suffice, but it is better and recornmended that the full ‘Bismillahir Rahmanir Rahim’ be recited. The ‘ularna have also written that it is better to say the bismillah audily so that others who may have forgotten may also remember it.

(180) Hadith Number 2.
Aayeshah radiyallahu ‘Anha says: “Rasulullah Sallallahli ‘Alayi Wasallam said: ‘When one eats and has forgotten to recite ‘Bismillah’, then when one remembers while eating, one should recite ‘Bismillahi awwalahu wa aa-khirahu’ “.

(181) Hadith Number 3.
Umar bin Abi Salamah Radiyallahu ‘Anbu came to Rasululah Sallallahu ‘Alayhi Wasallam while food had been served to him. Rasulullah Saliallahu ‘Alayhi Wasallam said: “O my Son come near, recite Bismillah, and eat with your right hand from that portion which is in front of you”.

The ‘ulama are unanimous that it is sunnah to recite ‘Bismillah’. According to the majority it is sunnah to eat with the right hand, and some say it is waajib. The reason being Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam cursed a person who ate with his left hand, subsequently that persons hand became paralysed. This exemplary incident is mentioned in the kitaabs of hadith,that a person was eating with the left hand. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam advised him to eat with the right hand. He replied: ‘I cannot eat with the right hand’. Sayyidina Rasulullah Saliallahu ‘Alayhi Wasallam said: ‘You will not be able to eat with it in the future also’. After that, his right hand did not reach his mouth. In another narration it is related that Sayyidina RasulIullah Sallallahu ‘Alayhi Wasallam once saw a woman eating with her left hand. ‘Sayidina Rasulullah Sallallahu ‘Alayhi Wasallam cursed her, the woman died in a plague. It is stated in Ibn Maajah that Sayyidina Rasulullah Sallailahu ‘Alayhi Wasallam said: ‘The shaytaan eats with the left hand, therefore do not eat with the left hand’. According to some ‘ulama, because of this narration, it is waajib to eat with the right hand. The majority of the ‘ulama say it is sunnaah. Nevertheless, due to these ahaadith strict importance should be paid to eating with the right hand. Nowadays people do not pay head to this, especially when drinking water (and tea). This disease has spread wildly. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam has commanded, ‘Eat with the right hand and drink with the right hand because the shaytaan eats and drinks with the left hand’. In the same manner according to some ‘ulama it is waajib to eat from one’s ownside (the food that is before one), but according to the majority it is sunnah.

(182) Hadith Number 4.
Abu Sa’eed Khudari Radiyallahu ‘Anhu says: “After eating Rasulullah Sallallahu ‘Alayhi Wasallam read this du’aa:

Alhamdulillaahil-ladhi at-amanaa wa-saqaa-naa wa-ja-a-lanaa muslimeen

Translation: Praise be to Allah who fed us, and gave us drink and made us muslims”.

It is evident that after eating we must thank Allah and as stated in the Qur-aan: ‘…if you give thanks to Me I will increase for you’.-Surah Ebrahim, 7.
This an opportunity for giving-thanks. The word ‘made us Muslims’ is included because together with worldly favours, Allah has granted us spiritual favours by making us Muslims. Or because in reality the offering of thanks for eating and drinking and also the praising and thanking of Allah is the result of Islaam. Therefore this too has been included.

(183) Hadith Number 5.
Abu Umaamah Radiyallahu-‘Anhu says: “When the dastarkhaan (table cloth) was being removed in the presence of Rasulullah Sallailahu ‘Alayhi Wasallam, Rasulullah Saliallahu ‘Alayhi Wasallam recited this du’aa:

Alhamdulillaahi hamdan kathiran tayyiban mubaarakan fihi-ghayra mu-wadda-in wa-laa mus-taghnan ‘anhu rabbuna

Translation: Praise be to Allah, abundant, excellent, blessed praise! Unceasing, never parting, indispensable (praise), Lord of us”.

(184) Hadith Number 6.
Aayeshah Radiyallahu ‘Anha relates that while Rasulullah Saliallahu aIayhi Wasallam and six of the Sahaabah were having meals, a badawi came. He ate all the food up in two bites. Rasulullah Sallallahu ‘Alayhi Wasallam said: “If he had read ‘Bismillah’ it should have been sufficient for all”

Because the badawi did not recite Bismillah, the shaytaan joined and finished everything. The barakah of the food vanished.

(185) Hadith Number 7.
Anas Radiyallahu ‘Anhu relates from Rasulullah Sallallahu ‘Alayhi Wasallam that, Allah Ta’aala is pleased with that servant who eats one morsel (bite) or drinks one sip and gives thanks to Him.

Hadith Translation of Sahih Bukhari::etiring to a Mosque for Remembrance of Allah (I’tikaf)


Retiring to a Mosque for Remembrance of Allah (I’tikaf)

Volume 3, Book 33, Number 242:

Narrated Abdullah bin Umar:

Allah’s Apostle used to practise Itikaf in the last ten days of the month of Ramadan.

Volume 3, Book 33, Number 243:

Narrated ‘Aisha:

(the wife of the Prophet) The Prophet used to practice Itikaf in the last ten days of Ramadan till he died and then his wives used to practice Itikaf after him.

Volume 3, Book 33, Number 244:

Narrated Abu Said Al-Khudri:

Allah’s Apostle used to practice Itikaf in the middle ten days of Ramadan and once he stayed in Itikaf till the night of the twenty-first and it was the night in the morning of which he used to come out of his Itikaf. The Prophet said, “Whoever was in Itikaf with me should stay in Itikaf for the last ten days, for I was informed (of the date) of the Night (of Qadr) but I have been caused to forget it. (In the dream) I saw myself prostrating in mud and water in the morning of that night. So, look for it in the last ten nights and in the odd ones of them.” It rained that night and the roof of the mosque dribbled as it was made of leaf stalks of date-palms. I saw with my own eyes the mark of mud and water on the forehead of the Prophet (i.e. in the morning of the twenty-first).

Volume 3, Book 33, Number 245:

Narrated ‘Aisha:

The Prophet used to (put) bend his head (out) to me while he was in Itikaf in the mosque during my monthly periods and I would comb and oil his hair.

Volume 3, Book 33, Number 246:

Narrated ‘Aisha:

(the wife of the Prophet) Allah’s Apostle used to let his head in (the house) while he was in the mosque and I would comb and oil his hair. When in Itikaf he used not to enter the house except for a need.

Volume 3, Book 33, Number 247:

Narrated ‘Aisha:

The Prophet used to embrace me during my menses. He also used to put his head out of the mosque while he was in Itikaf, and I would wash it during my menses.

Volume 3, Book 33, Number 248:

Narrated Ibn ‘Umar:

Umar asked the Prophet “I vowed in the Pre-lslamic period of ignorance to stay in Itikaf for one night in Al-Masjid al-Haram.” The Prophet said to him, “Fulfill your vow.”

Volume 3, Book 33, Number 249:

Narrated ‘Amra:

Aisha said, “the Prophet used to practice Itikaf in the last ten days of Ramadan and I used to pitch a tent for him, and after offering the morning prayer, he used to enter the tent.” Hafsa asked the permission of ‘Aisha to pitch a tent for her and she allowed her and she pitched her tent. When Zainab bint Jahsh saw it, she pitched another tent. In the morning the Prophet noticed the tents. He said, ‘What is this?” He was told of the whole situation. Then the Prophet said, “Do you think that they intended to do righteousness by doing this?” He therefore abandoned the Itikaf in that month and practiced Itikaf for ten days in the month of Shawwal.”

Volume 3, Book 33, Number 250:

Narrated ‘Aisha:

The Prophet intended to practice Itikaf and when he reached the place where he intended to perform Itikaf, he saw some tents, the tents of ‘Aisha, Hafsa and Zainab. So, he said, “Do you consider that they intended to do righteousness by doing this?” And then he went away and did not perform Itikaf (in Ramadan) but performed it in the month of Shawwal for ten days.

Volume 3, Book 33, Number 251:

Narrated Ali bin Al-Husain:

Safiya, the wife of the Prophet told me that she went to Allah’s Apostle to visit him in the mosque while he was in Itikaf in the last ten days of Ramadan. She had a talk with him for a while, then she got up in order to return home. The Prophet accompanied her. When they reached the gate of the mosque, opposite the door of Um-Salama, two Ansari men were passing by and they greeted Allah’s Apostle . He told them: Do not run away! And said, “She is (my wife) Safiya bint Huyai.” Both of them said, “Subhan Allah, (How dare we think of any evil) O Allah’s Apostle!” And they felt it. The Prophet said (to them), “Satan reaches everywhere in the human body as blood reaches in it, (everywhere in one’s body). I was afraid lest Satan might insert an evil thought in your minds.”

Volume 3, Book 33, Number 252:

Narrated Abu Salama bin ‘Abdur-Rahman:

I asked Abu Said Al-Khudri, “Did you hear Allah’s Apostle talking about the Night of Qadr?” He replied in the affirmative and said, “Once we were in Itikaf with Allah’s Apostle in the middle ten days of (Ramadan) and we came out of it in the morning of the twentieth, and Allah’s Apostle- delivered a sermon on the 20th (of Ramadan) and said, ‘I was informed (of the date) of the Night of Qadr (in my dream) but had forgotten it. So, look for it in the odd nights of the last ten nights of the month of Ramadan. I saw myself prostrating in mud and water on that night (as a sign of the Night of Qadr). So, whoever had been in Itikaf with Allah’s Apostle should return for it.’ The people returned to the mosque (for Itikaf). There was no trace of clouds in the sky. But all of a sudden a cloud came and it rained. Then the prayer was established (they stood for the prayer) and Allah’s Apostle prostrated in mud and water and I saw mud over the forehead and the nose of the Prophet.

Volume 3, Book 33, Number 253:

Narrated ‘Aisha:

One of the wives of Allah’s Apostle practiced Itikaf with him while she ad bleeding in between her periods and she would see red (blood) or yellowish traces, and sometimes we put a tray beneath her when she offered the prayer.

Volume 3, Book 33, Number 254:

Narrated ‘Ali bin Al-Husain (from Safiya, the Prophet’s wife):

The wives of the Prophet were with him in the mosque (while he was in Itikaf) and then they departed and the Prophet said to Safiya bint Huyai, “Don’t hurry up, for I shall accompany you,” (and her dwelling was in the house of Usama). The Prophet went out and in the meantime two Ansari men met him and they looked at the Prophet and passed by. The Prophet said to them, “Come here. She is (my wife) Safiya bint Huyai.” They replied, “Subhan Allah, (How dare we think of evil) O Allah’s Apostle! (we never expect anything bad from you).” The Prophet replied, “Satan circulates in the human being as blood circulates in the body, and I was afraid lest Satan might insert an evil thought in your minds.”

Volume 3, Book 33, Number 255:

Narrated ‘Ali bin Al-Husain from Safiya:

Safiya went to the Prophet while he was in Itikaf. When she returned, the Prophet accompanied her walking. An Ansari man saw him. When the Prophet noticed him, he called him and said, “Come here. She is Safiya. (Sufyan a sub-narrator perhaps said that the Prophet had said, “This is Safiya”). And Satan circulates in the body of Adam’s offspring as his blood circulates in it.”

(A sub-narrator asked Sufyan, “Did Safiya visit him at night?” He said, “Of course, at night.”)

Volume 3, Book 33, Number 256:

Narrated Abu Said:

We practiced Itikaf with Allah’s Apostle in the middle ten days (of Ramadan). In the morning of the twentieth (of Ramadan) we shifted our baggage, but Allah’s Apostle came to us and said, “Whoever was m Itikaf should return to his place of Itikaf, for I saw (i.e. was informed about the date of) this Night (of Qadr) and saw myself prostrating in mud and water.” When I returned to my place the sky was overcast with clouds and it rained. By Him Who sent Muhammad with the Truth, the sky was covered with clouds from the end of that day, and the mosque which was roofed with leaf-stalks of date palm trees (leaked with rain) and I saw the trace of mud and water over the nose of the Prophet and its tip.

Volume 3, Book 33, Number 257:

Narrated ‘Amra bint ‘Abdur-Rahman from ‘Aisha:

Allah’s Apostle used to practice Itikaf every year in the month of Ramadan. And after offering the morning prayer, he used to enter the place of his Itikaf. ‘Aisha asked his permission to let her practice Itikaf and he allowed her, and so she pitched a tent in the mosque. When Hafsa heard of that, she also pitched a tent (for herself), and when Zainab heard of that, she too pitched another tent. When, in the morning, Allah’s Apostle had finished the morning prayer, he saw four tents and asked, “What is this?” He was informed about it. He then said, “What made them do this? Is it righteousness? Remove the tents, for I do not want to see them.” So, the tents were removed. The Prophet did not perform Itikaf that year in the month of Ramadan, but did it in the last ten days of Shawwal.

Volume 3, Book 33, Number 258:

Narrated Abdullah bin Umar:

‘Umar bin Al-Khattab said, “O Allah’s Apostle! I vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram for one night.” The Prophet said, “Fulfill your vow.” So, he performed Itikaf for one night.

Volume 3, Book 33, Number 259:

Narrated Ibn ‘Umar:

that ‘Umar had vowed in the Pre-lslamic period to perform Itikaf in Al-Masjid-al-Haram. (A sub-narrator thinks that ‘Umar vowed to perform Itikaf for one night.) Allah’s Apostle said to ‘Umar, “Fulfill your vow.”

Volume 3, Book 33, Number 260:

Narrated Abu Huraira:

The Prophet used to perform Itikaf every year in the month of Ramadan for ten days, and when it was the year of his death, he stayed in Itikaf for twenty days.

Volume 3, Book 33, Number 261:

Narrated ‘Amra bint ‘AbdurRahman from ‘Aisha: Allah’s Apostle mentioned that he would practice Itikaf in the last ten days of Ramadan. ‘Aisha asked his permission to perform Itikaf and he permitted her. Hafsa asked ‘Aisha to take his permission for

Volume 3, Book 33, Number 262:

Narrated ‘Urwa:

Aisha during her menses used to comb and oil the hair of the Prophet while he used to be in Itikaf in the mosque. He would stretch out his head towards her while she was in her chamber.